Bokar Rinpoche. Opening the Door to Certainty

7/29/2019 Bokar Rinpoche. Opening the Door to Certainty

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OpeningThe Door to Certainty

Tibetan Text and English Translation

Bokar Rinpoche


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Opening the Door to Certainty


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Pleasant wordsprofound meaninggrand philosophy:do not exhaust your body or your mindtrying to obtain such dharma.Trust the teachings you have receivedaccording to your capacities

and practice them.They will benefit your mind.BoKAR R1NPocHE

Also by Bokar Rinpoche from ClearPoint PressChenrezig, Lord of LoveMeditation Advice to BeginnersDeath and the Art of Dying in Tibetan BuddhismProfound Wisdom of the Heart Sutra and Other Teachings


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OpeningThe Door to Certainty

A Simple Arrangement of VersesSummarizingMahamudra-The Ocean of Certainty

Bokar Rinpoche~ r ~ q r ~ a ( ~ ~ ~ ~ ~ ~ t ~

~ ~ ~ 9 ~ ~ ~ - ~ : ~ ; : q ~ : ~ ; : ~ l ~ ~ ~ ~ ~ ~ ~ l % ~ ~ q q ~ ~ ~ ~ l

Translation from French into EnglishChristiane Buchet

ClearPoint PressSan Francisco, California


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Opening the Door to CertaintyPublished by:ClearPoint PressPO Box 170658San Francisco, CA 94117

The original text of this book was published in French and was titledLa porte du sens definitif.Copyright reserved for all countries:Association Claire LumiereMas Vinsargues

13116 Vernegues, France.Copyright 1996 English EditionClearPoint PressPrinted in the United States of AmericaThe paper used in this publication meets the minimumrequirements of American National Standard for InformationSciences-Permanence of Paper for Printed Library Materials,ANSI 239.48-1984Library of Congress Catalog Card Number: 96-96789


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Foreword

Bokar Rinpoche was born in Western Tibet in 1940. Considered by his peersas one of the greatest meditation masters of our times, he has written a brieftext for his disciples which we are presenting here as Opening the Door toCertainty.Short and compact, Opening the Door to Certainty is a condensed versionof the Ninth Karmapa's work titled, The Ocean of Certainty.The Karmapas are as well known in Tibet as the Dalai Lamas. They have

headed the Tibetan Buddhist Karma Kagyu lineage of reincarnate masterssince the 12th century and are the direct successors of Tilopa, Naropa, Marpa,and Milarepa.The Ninth Karmapa, Wangchuk Dorje (1556-1603) wrote several workson meditation, the most complete and renowned being The Ocean ofCertainty(Ngedon Gyamtso). This voluminous book, of which to date there is notranslation into any Western language, is a major classic of the KagyupaSchool. It is generally used by the lamas to teach meditation.

The term certainty (or absolute truth, absolute meaning, definitivemeaning, true meaning), used in the title of the above mentioned textsdesignates direct understanding through experience of the absolute nature ofthe mind beyond the psyche and its fluctuations, beyond concepts andemotions, beyond birth and death, and beyond space and time. The term isalso used in a parallel way with the "pedagogic meaning" (or pedagogictruth) which refers to the methods used in the psychological or conceptualdomains to aid in the understanding of certainty. Certainty is thus linkedwith absolute truth and wisdom, whereas the pedagogic meaning isassociated with relative truth and skillful means.

Certainty is furthermore an equivalent term for Mahamudra, a Sanskritword signifying "great seal" or "great symbol." Bokar Rinpoche introducesMahamudra in the following way:The subject ofour study is Mahamudra. Mahamudra is also the mind. We callthe mind that which knows, feels, and produces suffering, happiness, thoughts,sensations, feelings, and so on. We will study this mind and work upon it.Do not think ofMahamudra as another reality, like something on ahigher planethan ourselves. Mahamudra is not in the sky while we are on earth. Mahamudra isnot elsewhere. We are never separated from Mahamudra, although we do notrecognize it.The purpose ofMahamudra is not to bring us something new but to introduceus to that which we already have. Mahamudra meditation allows us to internallygrow accustomed to what we have discovered within ourselves through practicefollowing the instructions we have received; it enables us to continuously dwellwithin this awareness.The Tibetan word Chagya Chenpo, meaning Mahamudra, is defined as "thenature of the mind, clear light, and emptiness comprising all phenomena ofsamsaraand nirvana."Bokar Rinpoche's text is so concise that its reading by a beginner risksleaving the reader with a feeling of confusion. In fact, Opening The Door to

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Certainty is not intended to develop and clarify the meditation and approachto Mahamudra; rather it selVes as a reminder for those who are alreadyengaged on the path. Written in verses, the text is easy to memorize andrecite ritually. Bokar Rinpoche composed thiswork at the request of students.It is intended to help students easily recall the various aspects of the path,showing them the exact place of each point, and inviting them to progressand deepen their understanding.The French and English translations were made at the request and withthe help of Bokar Rinpoche. They are mainly intended for the disciples whoattend the meditation seminars that Bokar Rinpoche conducts regularly inIndia. These translations will also be of some interest to those who areengaged on the profound paths ofBuddhism and study the Tibetan language.We have tried to remain as close as possible to the Tibetan text. As faras possible, we have selected literal terms for the translation of technicalt e r m s ~ avoiding their interpretation.In spite of all efforts, there may be some mistakes in our translations.May those who detect any errors be thanked in advance for sending us theircomments. -Choky Singe (FranfOis J a c q u e m ~ ~ r t )

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Publisher's AcknowledgementThe publisher gratefully acknowledges the generous support of people whohelp in the different phases of the production. Thanks to Lama Chodrak,Tony Albino, Ngodup T. Burkhar, Eva Davidson, Jason Espada, RosemaryGilpin, Karen Graham, Juanita Hall, Wendy Peclet-Harlow, Elson Snow, andIsao Tanaka.

Translator's NoteAt the request of Bokar Rinpoche, I translated Opening the Door to Certaintyfrom French into English. Although many people with more expertise thanI, have assisted in this project, I, alone, am responsible for any errors. I t is mysincere wish that despite its imperfection, this translation will carry theoriginal meaning and make accessible these profound teachings to those whowant to study and practice them. May the excellent activity of BokarRinpoche benefit all beings.

-Christilme Buchet

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~ 1 ~ ~ ~ ~ ~ ~ ~ ~ c i { ~ ~ ~ ~ ~ ~ ~ ~ : I \ C i l : l \ ~ l ~ ~ ~ ~ i f ~ l ~ S " C I . ~ " l ~ ~ 1

~ ~ ~ ~ W i ......................... 16I . ~ ~ a r " ~ ' { ~ ~ { ~ . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 16

1 l ~ ~ : l \ ~ l . l " l ~ ............................... 162 - ~ c r ~ , c s r r ........................ : 163 - ~ ~ ; ~ ! I f ................................... 184 - q f : I \ " C i c l t ~ l l f l ~ " l ~ . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 18

II ~ ~ a r " ~ ~ c ~ t ' { ~ ~ { ~ ......................... 181 - a q l $ f ~ { " l " ~ ~ q a l . . . . . . . . . . . . . . . . . . . . . . . . . . . 182 - ~ ~ ~ l l f l r : . J c l t l f B o ~ ~ ~ . . . . . . . . . . . . . . . . . . . . . . . . . . 20

3 - C J . ~ F . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 2o,.

4 - ~ ~ r ~ c ~ t ~ ~ ~ : l \ . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 22III l i l ~ : l \ ~ ' { ~ ~ { ~ . . . . . . . . . . . . . . . . . . 22

1 - m , c ~ t ~ ~ .............. . . . . . . . . . . . . . . . . . . . . . . 22~

2 - C i l ~ ~ ~ ................................... 22a - " l l : \ 1 l l ' f 1 " C i m l ~ c l { C J . I " . . . . . . . . . . . . . . . . . . . . . . . . . . 22~ .b- ~ " 1 1 " l ~ C 1 1 1 1 c i { ~ C J . I ......................... 22c- S l " C f q ~ c i { ~ C J . I ............................. 24d ~ l C J . I " i ' ~ ~ l ~ ~ C J . I " ........................ 24

3 - l ~ " l ~ ~ c l { ~ ~ ................................. 244 - l " C J . I " l i l " l ~ c l { ~ ~ ................................. 24

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Table of ContentsOpening The Door to Certainty

A Simple Arrangement of Verses SummarizingMahamudra-Th.e Ocean of Certainty

PRELIMINARIES

I. COMMON PRELIMINARIES . 171. Freedoms and Richnesses of the Human Existence . . . . . . . . 172. Death and Impermanence . . . . . . . . . . . . . . . . . . . . . . . . . . . 173. Action, Cause, and Effect . . . . . . . . . . . . . . . . . . . . . . . . . . . 194. Defective Nature of Samsara . . . . . . . . . . . . . . . . . . . . . . . . . 19

ll. S P E C ~ C P R E ~ I N A R I E S . 191. Refuge and Generating the Mind of Awakening . . . . . . . . . . 192. Vajrasattva Meditation I Recitation of the Mantra . . . . . . . . 21

Offering the Mandala . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 214. Guru Yoga . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 23

III. SPECIAL PRELIMINARIES 231. Causal Factor . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 232. Principal Factor . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 23

a) The master as human being belonging to a lineage . . . . . . . . 23b) The master as awakened word ....................... 23c) The master as symbolic appearances . . . . . . . . . . . . . . . . . . . 25d) The master as ultimate nature . . . . . . . . . . . . . . . . . . . . . . 25

3. Objective Factor . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 254. Immediate Factor . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 25

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'V " c._z : ; . z : - l ' l l z : n ~ a f ' ~ " r I . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 24

.-.I - t e ; ~ ~ l l l f . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 24A . ~ . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 24

1 - ~ l l \ f ~ ~ l . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 242 - i ; l c l l l t l f ~ ~ l . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 24

B . Q C ! f ............................ 261- i ; J i J . l l ! l l " ~ q ~ ~ ~ : r , ; ~ ; ~ . . . . . . . . . . . . . . . . . . . . . . . . . . . 26

a - l ~ ~ l l l f l ; f l z ; - ~ i ; J c l l l ! l l " l ' : l ; ~ ~ ~ . . . . . . . . . . . . . . . . . 261 - ~ : : 1 \ " 1 ' : 1 ; ~ ~ 26

a - c l l " l ~ ~ ~ i ; J c l l l l \ f l ' : l ; ~ ~ . . . . . . . . . . . . . . . . . . 26b - l ~ n . r i ; l c l l l ! l l " l ' : l ; ~ ~ . . . . . . . . . . . . . . . . . . . 26

2- ~ & : ; ; . " 1 ' : 1 ; ~ ~ 26b - , ~ ~ l l \ f l ; f ~ ~ : : z : : . - i ; j l l l l l \ f l ' : l ; ~ ~ . . . . . . . . . . . . . . . . . . . 26c - ~ z ; ; . ~ ~ c l l l l \ f l ' : l ; ~ ~ - . . . . . . . . . . . . . . . . . . . . . . . . . . . 26

2 . ~ - q ~ ~ : : z : : . ~ , ~ . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 28a - ~ l l l l ! l l " ~ z ; " C I " . . . . . . . . . . . . . . . . . . . . . . . . . . 28

1 - ~ z ; - ~ ~ q . . . . . . . . . . . . . . . . . . . . . . . . . . . . 282 - r . r ~ ~ z ; - q . . . . . . . . . . . . . . . . . . . . . . . . . . . . 283 - ~ c l l & " ~ n . r ~ : : z : : . . . . . . . . . . . . . . . . . . . . . . . . . . 28

b _ l l l f ~ ~ ~ : : z : : . s ~ ~ , ~ . . . . . . . . . . . . . . . . . . 28- q ~ ~ ~ l l l f ~ z ; " C I " . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 30-- ~ C i f c l l l i ! z ; " . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 3o~ .,....,..,...1 ~ l l l f ~ c t J i l l f ~ l l l l l l f ~ - z ; - C I " n . r C ~ ~ W f . . . . . . . . . . . . . . . . . . . . . . . . . 302 - ~ ~ ~ ~ ~ . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 303 . ~ ~ ! ~ ~ ~ ~ ~ ~ ~ ~ ~ ~ ...................... 32

a - ~ " i j ' ~ - ~ l l l f ~ j f f f . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 32- ~- ~ z ; ; . ~ ~ l ! l l " & : ; ; . " ~ l ~ . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 3410


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BODY OF THE PRACI'ICE . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 25

I. MENTAL CALMING (SHINAY) ....... 25A. General Principles . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 25

1. Basic Physical Posture . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 252. Basic Mental Attitude . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 27

B. Specific Methods . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 271. Anchoring the Mind . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 27

a) Anchoring the mind with an object . . . . . . . . . . . . . . . . . . . 271) External . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 27

(a) Anchoring the mind with an impure object . . . . . . . . . 27(b) Anchoring the mind with a pure object . . . . . . . . . . . . 27

2) Anchoring the mind internally .................. 27b) Anchoring the mind without an object... . . . . . . . . . . . . 27c) Anchoring the mind with the breath . . . . . . . . . . . . . . . . . . 29

2. Stabilizing the Anchored Mind . . . . . . . . . . . . . . . . . . . . . . . 29a) Fastening the mind . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 29

1) Fastening the mind above ...................... 292) Fastening the mind below ...... ............... 293) Alternating practice . . . . . . . . . . . . . . . . . . . . . . . . . . 29

b) The nine ways of stabilizing the mind . . . . . . . . . . . . . . . . 293. Enhancing Stability . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 31

ll. SUPERIOR VISION (LHAKTHONG) 311. Observing the Mode of Being ........................ 312. Cutting Uncertainty . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 333. Pointing Out Instructions/Awareness Is Emptiness . . . . . . . 35

a) Pointing out through movement . . . . . . . . . . . . . . . . . . . . 35b) Pointing out through appearances . . . . . . . . . . . . . . . . . . 35

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1 - ~ z : ; : q ~ O i j l l \ l ' . . . . . . . . . . . . . . . . . . . . . . . . . . 342 - ~ O i l l l l l - w - 1 : \ - r : r . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 343 - l l : \ " l : f ~ ~ ~ q . . . . . . . . . . . . . . . . . . . . . . . . . 34

.-- ~ ~ ~ l : P \ z = : ; ! : i j l ' l f . . . . . . . . . . . . . . . . . . . . . . . . . . 34~ & , . ; ; , ~ c 3 i .' ' ~ ' < i : ! J rt . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 34

I - ' C f ' I J I I I I " I ' l ; ~ ........ .......................... 341 - i l i ' " 1 ~ " 1 ' ~ C 3 1 1 \ 1 1 ' 2 f q " . . . . . . . . . . . . . . . . . . . . . . . . . . . . 34

a - ~ 1 1 . 1 ' 1 1 . 1 ' n f ' l j ~ ' l ] q l l l l 1 1 . 1 ' ' n r . . . . . . . .. . . . . .. . . . . . . . . 34b - ~ 1 1 1 1 ' 1 1 . 1 ' i l i ' " 1 ~ " 1 ' l : : l l l l l 1 1 . 1 ' ' 1 ' 2 f . . . . . . . . . . . . . . . . . . . . . . . . 34c - ~ n r n f " 1 ~ " 1 ~ ' n r . . . . . . . . . . . . . . . . . . . . 36d - : r _ z : ; : ~ ~ 1 1 . 1 ' i l i ' l : ! f " f l : l f l : : l l l l l 1 1 . 1 ' ' 1 ' 2 f . . . . . . . . . . . . . . . . . . . . 36e - 1 ~ ~ ~ ~ : r _ q 1 1 . 1 i 2 f " 1 ~ " 1 q l l l l l 1 . l ' ' l ' l f . . . . . . . . . . . . . . . . . . . . . 36

2 - O i ! f l l i i ~ ' ~ O i l ' 1 1 . 1 f q q . . . .. . . . . . . .. . . .. . . .. . . . . . . . . 36a- S f 0 i ! ' ~ O i i ~ O i l ~ 1 1 . 1 ' 0 i l f l l l l " l : f . . . . . . . . . . . . . . . . . . . . . 36b - S f O i ! ~ ~ q ~ l ~ ' 1 1 . 1 ' 0 i l f 1 1 1 1 ~ ' . . . . . . . . . . . . . . . . . . . . . 36c _ i l l i a : r _ ~ O i l l \ l f l ; l a z : ; . q 1 1 . 1 0 i l r r l l l l " l : f . . . . . . .. . . . . . .. . . . . 36

3 - J f : r _ ' l l \ l ' l l : \ ~ 1 1 . 1 ' ! \ l f ~ l ~ : c f " 1 1 1 1 1 " 1 ' l ; ~ ~ . . . . . . . . . . . . . . . . . . . . 36a - Jf:r_l\lf . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 36

1 - ~ z : ; . ~ z ; ~ ~ ~ ~ ~ ~ r ' { " 1 1 1 1 1 1 ' 1 1 . 1 ' J f : r _ q . . . . . . . . . . . . . . . . 362 - ~ ~ ~ ~ ~ l ' l ; ~ l : : l l l l l ' ~ 1 : r _ q . . . . . . . . . . . . . . . . . . . . . . . 38..,..,..,..,..3 - " 1 ~ ~ ~ : r _ 4 : r _ q . . . . . . . . . . . . . . . ; . . . . . . . . . 38-- 11.10il'\i4:r_q . . . . . . . . . . . . . . . . . . . . . . . . . . . . 38-- 'f11ll'll\l' . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 38

4 - Q ; ~ z : ; . ~ O i l ' l : : l ~ 1 1 . 1 ' . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 40a - l l : \ " l : f l ! i ! J : r _ ~ ~ ~ ~ ~ . . . . . . . . . . . . . . . . . . .. . . . . . . . . 40b - ~ z : ; : l z ; ! : ! J : r _ ' 1 1 . 1 1 : \ l \ l f . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 40c - ~ l ' l ; ~ l l \ l ' l ! i ! J : r _ ' 1 1 . 1 1 : \ l l l l ' . . . . . . . . . . . . . . . . . . . . . . . . . . . 40

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1) Pointing out appearances as mind . . . . . . . . . . . . . . . 352) Pointing out mind as emptiness . . . . . . . . . . . . . . . . . 353) Pointing out emptiness as spontaneous presence . . . . 354) Pointing out self-liberation as spontaneous presence . 35

POST PRACTICE . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 37

I. ENHANCEMENT .... 371. Enhancement Through Eliminating Five False Ideas . . . . . . . 37

a) How to eliminate false ideJZs about objects . . . . . . . . . . . . . . 37b) How to eliminate false ideils about time . . . . . . . . . . . . . . . . 37c) How to eliminate false ideJZs about essence . . . . . . . . . . . . . . 37d) How to eliminate false ideJZs about nature . . . . . . . . . . . . . . 37e) How to eliminate false ideJZs about knowledge . . . . . . . . . . . 37

2. Training in the Three Skills . . . . . . . . . . . . . . . . . . . . . . . . . 37a) Skillfulness in beginning meditation . . . . . . . . . . . . . . . . . . 37b) Skillfulness in ending meditation . . . . . . . . . . . . . . . . . . . . 39c) Skillfulness in maintaining meditation . . . . . . . . . . . . . . . . . 39

3. Enhancement Through Eliminating Mistakes and Wanderings 39a) Mistakes . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 39

1) Mistaking emptiness, nature of the objects of knowledgE892) Mistaking the seal . . . . . . . . . . . . . . . . . . . . . . . . . . . . 393) Mistaking the antidote . . . . . . . . . . . . . . . . . . . . . . . . 394) Mistaking the path . . . . . . . . . . . . . . . . . . . . . . . . . . . 39

b) Enhancement through eliminating wandering . . . . . . . . . . . 394. Enhancement Through Liberation From Three Perilous Paths 41

a) Emptiness arising as an enemy . . . . . . . . . . . . . . . . . . . . . . 41b) Compassion arising as an enemy . . . . . . . . . . . . . . . . . . . . . 43c) Cause arising as an enemy . . . . . . . . . . . . . . . . . . . . . . . . . 43

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11 ~ ~ ~ i : t n r c r . . . . . . . . . . . . . . . . . . . . . . . . . . . . .. . . . . . . 421 - ~ l .................................... 42

2 - ~ ~ ~ .................................... 423 - ~ z : ; : ~ : ~ ~ ~ ; ~ C I J ~ ~ . . . . . . . . . . . . . . . . . . . . . . . . . . . . 42

m - c : q " f q ~ l ' n r . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 441 - ~ ~ ~ .................................... 442 - 1 f ~ 5 ! c : q . . .. . . .. . .. . . . .. . . .. . . .. . . .. .. .. .. . . 44

3 - ~ ~ . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 444- s r ~ ~ .................................... 44- ~ n f ~ ~ .. ~ " f ~ Q ] ~ ~ - ~ l z ; " ~ : l \ " . . . . . . . . . . . . . . 46

IV - ~ ~ ~ - c J ~ ~ ~ l ' n r . . . . . . . . . . . . . . . . . . . . . . . . . . . 46

~ ~ ' l f ~ ~ ~ - z : ; z ; - ~ : 1 \ S ~ l 46

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n DisPELLING HINDRANCES . . . 431. lllness . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 432. Demons . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 433. Meditation . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 43

m. TREADING THE PATH . . . . 451. One-pointedness . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 452. Nonfabrication . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 453. One-Taste . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 454. Nonmeditation . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 47

Correspondence between the 4 yogas and the path . . . . . . . . . . . . . 47

IV. AcruAUZING THE REsULT 47Concluding wishes . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 49

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TextOm Soti. The lama, deities, and my own mind are inseparable in thenatural state. At all times, prostrating, I place myself completely undertheir protection.With the mind of benefitting those who wish to follow the guide for integrating the"coemergent Mahamudra" that is The Ocean of Certainty, I have outlined thestructure of the text. I have composed a short version epitomizing the meaning,which may be used as summary verses easing the approach ofmeditation stages orfor combining recitation and meditation. It is divided into three parts: preliminaries,body of the practice, and post practice.

PreliminariesI. COMMON PRELIMINARIES

1. FREEDOMS & R!CHNESSES OF THE HUMAN EXISTENCE SO DIFFICULT TOOBTAINNamo Guru Bay. Those who wish to practice the holy Dharma correctlymust abandon distractions and first reflect upon this excellent support,endowed with the eight freedoms and the ten richnesses. So difficult toobtain and extremely beneficial, this support is comparable to a wishfulfilling jewel. Even more rare is the vajra-body with the six elements,by which it is possible to accomplish Awakening in a single lifetimethrough the practice of the Vajrayana. The difficulty in obtaining humanexistence is explained by causes, comparisons, and numbers. Even if wehave obtained it, it is easily destroyed. This is why, from now on, wemust devote all our efforts only to the practice of the Dharma.2. DEATH AND IMPERMANENCEAll compound outer and inner phenomena, container and beings are notpermanent even for the slightest instant, as is shown by the four ends.Particularly, the life of beings is like a flame exposed to the wind or likea bubble on the surface of the water. It is certain that I will die. Althoughthe moment of death is uncertain, I will die very soon. The causes ofdeath are many and even if I do not want it, I will die. No one has thepower to ward off death. At the time of death, intolerable suffering isexperienced. There is no other refuge but the holy Dharma.Consequently, without wasting time, we generate disenchantment. Wefeel a sense of urgency and ardently give ourselves up to virtue.

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3. ACTION, CAUSE, AND EFFECT [KARMA]Once dead, we are like a lamp whose oil is exhausted. Wherever we arereborn, we cannot do it freely, but it is certain that we are led by karmaand have no control of our own. It is commonly said that the variousmanifestations of happiness and suffering are the result of positive ornegative acts. Accomplishing the ten positive acts leads to birth infortunate realms while accomplishing the ten negative acts under theinfluence of conflicting emotions brings birth in unfortunate realms. Wereflect thoroughly on this process. Briefly, the result of the ripeningkarma of our actions, without vanishing, will definitively be experiencedby us alone. Therefore, we should meticulously examine the stream ofour mind to correctly apply perfect discrimination between positive andnegative acts.4. DEFECTIVE NATURE OF 5AMSARAWherever we are born within the six cyclic realms of the three spheres,we are continuously tormented by the three types of suffering. There arethe atrocious and long sufferings of the beings of hot and cold hells;hungry ghosts endure hunger and thirst, and animals devour each other.Human beings undergo the suffering of birth, old age, sickness, death,and much other suffering. Demi-gods suffer from quarreling, and godsfrom transmigration and downfall. We reflect on the ways thesesufferings are experienced, in order to reject the insignificant pleasuresand possessions of the world of becoming as food mixed with poison.Samsara is like a raging fire. We are determined from this moment on toapply a method that is certain to free ourselves from samsara.

II. SPECIFIC PRELIMINARIESWithin the four specific preliminaries, we find:- instructions. for taking Refuge and generating the mind of Awakening whichtransform the mind into an adequate vessel and bring all acts onto the path ofliberation- Vajrasattoa meditation with recitation of the mantra, which purifies negative actsand veils- mandala practice which perfects the two accumulations- instruction on guru yoga which quickly confers grace1. TAKING REFUGE AND GENERATING THE MIND OF AWAKENINGWe should not search for any refuge other than the Three Jewels toprotect us from the suffering of samsara. While we take refuge togetherwith all the beings of the universe, we do the following visualization.

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Facing us in space, the noble wish-fulfilling tree is divided into fivebranches. At the center where the branches converge, on a lion throne,a lotus, and the moon, sits the root lama, the sovereign Vajradhara. Heis radiant and brilliant, perfectly endowed with all the physical marksand signs. Above him, the lamas of the lineage are placed one above theother. Then, in the front, on the right, rear, and left, respectively, are theyidams, the Buddhas, the Dharma, and the Sangha, gathered like clustersof clouds. Until perfect Awakening is attained, we take refuge andgenerate the sublime mind of Awakening, together with all beings.Finally, the sources of refuge dissolve into light and melt through ourthree gates. We dwell in the essence of the natural state.2. VAJRASATTVA MEDITATION WITH RECITATION OF THE MANTRAWhatever negative acts and transgression of vows we have accumulatedsince time without beginning, they are neutralized by the four strengths.The Vajrasattva meditation with the recitation of the mantra has thesublime power of acting like a complete antidote. Remaining in ordinaryform, we imagine that above our head there is the lama Vajrasattva,white in color, holding in his right hand at the level of the heart a fivepronged vajra, and in his left hand placed at his hip, a bell; he sits in theBodhisattva posture. We visualize his transparent body as appearing, yetlacking substantiality. In his heart, on a moon disc, the one hundredsyllables are circling the syllable HUNG. From there, nectar pours downand enters us through the Brahma orifice. The nectar purifies faults andveils, damages and violation of the vows without exception. Then, weagain address a prayer to Vajrasattva and rejoicing, he replies, "You arepurified of all faults and veils." Thus we are rejuvenated. Vajrasattvathen dissolves into light and melts into us. We become one with his threevajras.3. OFFERING THE MANDALAThrough the sublime method of offering the universe, the twoaccumulations of merit and wisdom are accomplished. To do so,we needan accomplishment mandala made of precious unstained material. Wevisualize it perfectly in front of us as a magnificent palace endowed withall characteristics. At its center, there are the root lamas and the lamas ofthe lineage; in the four directions, there are the yidams, the Buddhas, theDharma, the Sangha, and the dakas, dakinis, and wisdom protectors.Holding the offering mandala, we offer, through making them appear inour mind, myriads of Mount Meru, continents and subcontinents, ourbody, possessions, positive accumulation, all that belongs to us and to thebeings of the universe without exception. Through the power of thisoffering, the two accumulations are accomplished. The deities rejoice,dissolve into light and melt into us. We become indivisible.

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4. GURU YOCAThe basis of all qualities, particularly the sublime method of realizingultimate truth-Mahamudra-is nothing other than the grace of theglorious lama. Therefore, to accomplish this yoga, we visualize ourselvesas a yidam. Above our head, there is the root lama, the sovereignVajradhara. Above him, there are the lamas of the lineage arranged intiers. Vajradhara is also surrounded by the yidams, Buddhas,Bodhisattvas, dakas, dakinis, and wisdom protectors. We make offeringsand pray to them with fervor. By the power of this, the retinue melts intothe main figure, and the latter becomes the union of all the sources ofrefuge. We pray for Vajradhara to confer the empowerments, and wereceive the four empowerments. We are purified from the four veilswhile receiving the seed of the four Bodies. Then the lama rejoices, meltsinto light, and is absorbed into us. We dwell evenly in the state ofMahamudra.

III. SPECIAL PRELIMINARIES1. CAUSAL FACTORPerfectly mastering our stream of mind, having cut away any attachmentand bond, inclined to disinterest for this world, and inclined to the wishfor liberation, we dwell alone in a very secluded place and renounce anyactivity containing outer or inner distractions.2. PRINCIPAL FACTORBecause the path that brings us to realize Mahamudra depends solely onthe lama, we need to be directed by an authentic spiritual friend. Thismaster assumes four aspects.a) The master as human being belonging to a lineageThat is a lama belonging to a perfectly pure lineage through which thecontinuity of grace, direct instructions, and so on, have been transmittedwithout interruption from Vajradhara to our root lama.b) The master as Awakened wordWhen the certainty inspired by the lama's teaching is obtained in ourmind, and when we experience that this teaching is in no waycontradictory to the word of the Buddha, all the teachings of the Buddhamanifest as direct instructions.

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c) The master as symbolic appearancesGiven that all material phenomena of samsara and nirvana, outer orinner, whether elements or transformations of elements, show us theaspects of the path by signs and by metaphors, there is nothing otherthan the lama.d) The master as ultimate nature (dharmata)Through the direct vision, the realization, and the sure and unmistakenunderst;mding of the nature of our own mind, we realize the ultimatenature of all phenomena.3. OBJECTIVE FACTORNot entering the considerations of philosophical systems, Buddhist ornon-Buddhist, and not tarnished by concepts, we practice only with theessence of the mind, as the primordial mode of being, the play of thethree Bodies.4. IMMEDIATE FACTORWhen we accomplish the body of the practice, without conceiving anobject of meditation or a meditator, we only maintain the essence ofordinary awareness without accepting or rejecting anything, withouthope or fear, and without mental fabrication.

Body of the PracticeI. MENTAL CALMING [SHINAY]

A. GENERAL PRINCIPLES1. BASIC PHYSICAL POSTUREThe basic physical posture comprises the seven points of Vairocana.1) the legs in vajra posture2) the hands in the mudra of meditation3) the shoulders spread like the wings of a vulture4) the neck slightly bent like a hook5) the spine straight as an arrow6) the eyes gazing into space about four fingers from the tip of the nose7) the lips and teeth naturally relaxed, tongue against the palate

We position ourselves on a comfortable seat.

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2. BASIC MENTAL ATTITUDEThe basic attitude of the mind is pointed out in these terms: "Do notreflect, do not conceive, do not think, do not meditate, do not analyze,rest naturally." The spontaneous ordinary awareness is free of stoppingand creating, refusal and acceptance, hope or fear, attachment andgrasping to a reality. We rest in this essence, relaxed in the relaxation,without distraction, with one-pointed attention, without grasping toclarity or emptiness, in the nondoing.

B. SPECIFIC METHODS1. ANCHORING THE WANDERING MINDa) Anchoring the mind with an object1) External(a) Anchoring the mind with an impure objectWe perfectly assume the basic posture of the body and the gaze. Assupport before us,we focus our attention on a pillar, a wall, or any otherform of a large size. Without being distracted by anything else, weremain evenly in this one-pointed attention. Similarly, we anchor ourmind without distraction on a form of small size such as a piece of woodor a pebble placed in front of us. We may further use a butter lamp orthe sky, or a white sphere of light between the eyebrows, the size of apea, as supports of attention to anchor the mind.(b) Anchoring the mind with a pure objectWe imagine clearly before us the perfect Buddha Bhagavan. With faithand respect, we visualize the appropriate color, clothing, marks, andphysical signs. Doing this with single-pointed attention, the mind isanchored.2) Anchoring the mind internallyIn the center of an eight-petalled lotus in our heart, we generate theimage of a yidam of our choice, or we meditate on the lama, or wevisualize a sphere of light that is their essence. Doing this the mind isanchored. In this way, we remain without distraction on the supports ofattention, maintaining the position of the gaze, free of the defects of beingtoo tense or too relaxed. Besides the awareness of a remote watch, thereis nothing to do. Gentle and flexible, we rest in natural ease, withoutrejecting or adding anything, without hope or fear, relaxed in therelaxation.b) Anchoring the mind without objectEither we anchor the mind first on the great emptiness of all materialphenomena, external and internal, or we rest in the clear light-greatemptiness after the dissolution of material phenomena into each other.

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1 ~ ' 5 l l ~ ~ z ; ~ ~ ~ ~ ~ ~ o - 1 ~ 6 ~ ~ ~ ~ ~ , 1 ~ l \ ~ 6 ~ ~ ~ ~ ~ 9 J z ; ~ ~ z ; o . J ~ z ; ~ ~ l \ 1 1 ~ ~ ~ l z ; ~ o z ; l \ ~ ~ ~ ~ ~ z ; - 9 J z ; ~ ~ z ; - o ; ~ l 1 1 ~ ' ~ l \ ' o . l ~

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~ ~ s l ' , ~ . ~ ~ ~ s l ~ l ~ ~ s l o . J ~ o . J f " ( ~ ' o ; ~ l ~ ~ ~ ~ ~ o - 1 ~ ~ ~ ~ ~~ ~ ~ ' l l ~ ~ ~ ~ ~ z ; ~ ~ C f l 6 ~ ~ ; l ~ f ~ , ~ ~ l ~ ~ ~ z ; ~ ~ ~ C l i ~ ~ l \

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c) Anchoring the mind with the breathTo anchor the mind with the breath, we concentrate on the vasebreathing or, counting "one" for a cycle of inhaling-retaining-exhaling,we maintain our attention to a count of 21 or more cycles. Withnondistraction, clarity, and stamina, we practice many short sessions.By the power of meditating according to these instructions, the threestages of stability will gradually occur:-the first is similar to a stream rushing down a steep mountain-the second is similar to a quiet river-the final stage is like a motionless ocean

2. STABIUZING THE ANCHORED MINDa) Fastening the mind1) Fastening the mind aboveAt the center of a four-petalled lotus in our heart there is a white sphereof light the size of a pea. We fix the mind upon it, holding the breath.While we exhale, the sphere exits through the orifice of Brahma anddissolves into space. Thinking that we dwell there, we straighten thephysical posture and gaze upward. As for the mind, we generateenthusiasm, and with heightened awareness, we meditate for a longduration.2) Fastening the mind belowFor the second way of fastening the mind, in the center of an upsidedown, black, four-petalled lotus in the heart, there is a black sphere thesize of a pea. Unfolding like a spider's thread, it slowly exits the secretgate, with a sense of heaviness, going many miles down. Stabilized bythis, the mind is anchored in one-pointed awareness. The buttocks need .to be tightened. Meditate with a downward posture and gaze.3) Alternating practiceIn relation to the right measure, if the mind is too high, we draw itdownward; if it is too low, we direct it upward. Continuously, like aflowing river, we practice the yoga of alternating these twovisualizations.b) The nine ways of stabilizing the mind1. Settling2. Completely settling3. Certain! y settling4. Thorough! y settling5. Taming6. Pacifying7. Thoroughly pacifying8. Establishing one-pointedness9. Resting evenly

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These skillful means are explained as follows:1. Settling: placing one pointed attention on any object2. Completely settling: keeping the previous stability for a long duration3. Certainly settling: if thoughts occur, they are identified immediately byawareness, then resting evenly.4. Thoroughly settling: in addition to having previously settled thestabilized mind, clarifying it, and then resting evenly.5. Taming: remembering perfectly the qualities of the stabilized mind,generating joy, and remaining in this state.6. Pacifying: identifying the cause of any production [of thought],whatever it is by "Here it is!" Being certain to have discovered it, turningaway from the attraction.7. Thoroughly pacifying: identifying the causes of distraction and theessence of unhappy states, and so on; they are spontaneously liberated;remaining stable.8. Establishing one-pointedness: having the ability to remain stable whilecontemplating the object by the power of a familiarization disregardingeffort.9. Resting evenly: finally, staying free of all distractions whether restingevenly or not [in meditation].3. ENHANCING THE STABIUTYWe direct the awareness to forms which appear as visual objects, thensounds, and so on, using them successively as supports of awareness. Wesettle our mind on them with one-pointedness. In the same way,whatever thoughts arise, we do not look at them as defects, but instantly,we settle our mind on them. To remove tension and sloth, and mostparticularly, to dispel obstacles and enhance the practice, the best way isto pray to the lama, and through devotion, blend our mind and thelamas's mind into one.

II. SUPERIOR VISION [LHAKTHONG)1. OBsERVING THE MODE OF BEING, THE ESSENCE OF THE MINDThe way to observe the essential nature of the mind is to leave the mindin natural ease, in nondoing, relaxed in relaxation. We look again andagain, examining and analyzing it. What is its essence, color, shape, form,size, and so on? Hwe ask what this essence of the stable mind is, it mustbe clarity, presence, and bareness. When we look for stability and do notfind it, then, we should let the production (of thoughts) arise andexamine it.

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2. CUTTING UNCERTAINTYHere is how to cut uncertainty. When we search, if we do not findanything, who is the one searching? How does the mind arise, dwell, anddisappear? Perfectly examining, we must continuously search.There are the 11 recollections.1. thorough search and analysis2. separate analysis3. detailed analysis4. mental calming [shinay]5. superior vision [lhakthong]6. combining both7. clarity8. nonthought9. equanimity10. noninterruption11. nondistractionThe explanation of each of these points is as follows.1. Does the mind exist or not? What is its essence? We search in thestream of mind, which is continuity.2. In particular, we eliminate doubts about its color, shape, and so on, itsorigin, location, and disappearance.3. The searcher searches, up to the end, the one who searches.4. Realizing through searching that the mind lacks an inherent nature, themind remains perfectly stable in the profound meaning in order to alsoarrive at a conclusion about the essential nature of all phenomena.5. Searching as before for the essence of that which remains stable, werealize its own face completely.6. The two preceding [points] are neither different nor dissociated.7. If through torpor, obscuration occurs, we revitalize the mind byproducing causes of agitation.8. If production [of thoughts] and agitation occur, we apply the methodsfor calming.9. When we are free from torpor and agitation, we remain in the essenceof the one who is searching, examining, and analyzing.10. Never be separated from this yoga.11. Perfectly maintained in this yoga, the mind has no occasion to bedistracted.Through these 11 recollections, we continuously apply the methodsthat cut away uncertainty.

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3. POINTING OUT INSTRUCTIONS TO CONCLUDE THAT AWARENESS Is EMPTINESSThe instructions to conclude that awareness is empty are like this. First,we place the relaxed mind in its own nature. We look at the essence ofthis relaxed mind in its bareness. We maintain one pointed awarenessthat is simply nondistracted. Whatever thoughts arise, we do not rejectthem or intentionally accept them. We do not mentally create anythingbut rest vividly and openly in ordinary mind, in the instant, and in aclarity without identification.Additional ways of pointing out.a) Pointing out through movementThe way of pointing out through movement is first to let the mind settlein its own nature in a relaxed way. In this state, we look at its own

essence. Then, we induce a movement. What is then the differencebetween the moving mind and the stable mind? What is the differencebetween the moving mind and the mind that observes it? Observing likethis, the movement is spontaneously liberated. We dwell withoutdistraction and with one pointed attention in this state.b) Pointing out through appearances1) Pointing out appearances as mindWe examine whether the forms and other supports of objectiveperception are one with the mind or are different. When we realize thatall objects which externally appear have no existence except as reflectionsof the mind, we continually rest in this state without fixation.2) Pointing out mind as emptinessThe mind in itself is nothing existing but emptiness. It can be illustratedby nothing. Beyond word, thought, description, it is like space. We dwellrelaxed in this state, without fabrication.3) Pointing out emptiness as spontaneous presenceManifestation, radiance, and unimpededness arise in diversity, unmovingfrom the domain of emptiness. We must understand that there is nothingbut emptiness; all appearances, all phenomena of samsara and nirvanaare the spontaneous presence of inseparable appearance and emptiness.4) Pointing out self-liberation as spontaneous presenceLikewise, appearances, awareness, and emptiness are primordially thespontaneous presence of the union of clarity and emptiness. With noneed for antidotes that reject, take, disregard, or establish, this is the selfliberation of reality, the Mahamudra.

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Post-PracticeAfter we have experienced our own essence as pointed out by the latnll, we enhanceand refine this experience, dispel hindrances, tread the path, and actualize the result.

I. ENHANCEMENT1. ENHANCEMENT THROUGH EUMINATING FIVE FAlSE IDEASa) How to eliminate false ideas about objectsWithout grasping something real in the notion of samsara that must beabandoned and nirvana that must be actualized, but pladng ourselves inthe infinite one-taste of primordial awareness [of knowing] thenonduality of all phenomena gathered by pairs such as virtue andnonvirtue, we eliminate false ideas about objects.b) How to eliminate false ideas about timeAlthough there is no fundamental truth about the reality of the threetimes, we think within a mode obscured by the division into three times.Consequently, realizing equanimity which does not establish a distinctionof the three times, we eliminate the false ideas about time.c) How to eliminate false ideas about essenceWe have a mistaken desire to abandon this present mind to obtain anexternal primordial awareness. Recognizing that our mind is originallyof the nature of the five wisdoms, we eliminate the false ideas aboutessence.d) How to eliminate false ideas about natureAll aggregates, elements, and systems of perception of beings areprimordially of the nature of the masculine and feminine tathagatas anddeities. Recognizing this, we eliminate false ideas about nature.e) How to eliminate false ideas about knowledgeAbsolute truth is no object of great intelligence or analytical discourse. Itis realized through the grace of the lama and with favorable karmicpotential. In this way, the false ideas about knowledge are eliminated.2. TRAINING IN THE THREE SKILlSa) Skillfulness in beginning meditationWe place our body in the basic posture. If [thoughts] arise, we look at theessence of the production [of thoughts]; i f the mind is stable, we look atthe essence of the stability. We remain in a state of natural ease,nonfabrication, freshness, relaxation, in the simple recognition of our ownessence, without distraction.

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~ 1 1 ~ ~ ~ ~ ~ 1 r ~ - r q ~ c r s ; p ~ ~ l ~ ~ ~ ~ l l l " ' ( ~ : c . T ~ ~ ~ ~ ~ ~ ~ ~ ~ q = ~ : q r 5 ~ ~ -v- -v- ~ -v- " ' -v- -v- -v- ~~ q - o z : : . . 1 1 ~ 5 - 1 ~ \ : i l ~ ~ " c . ] ~ ~ c . l ~ - o 1 . \ l l \ 5 ~ 1 l ~ ~ s ~ ~ ~ ~ r ' 2 ; e : ~ ~ : : z : . , 1 . \ 1 ~

l ~ ~ ~ , ~ ~ ~ ~ ~ 1 , ~ ~ ~ l ~ ~ r ' 2 ; ~ q ~ 1 : : z : . , ~ ~ l " ' ( ~ : q . \ l ~ l , ~ ~ ~ l c - 1 ~ ~ (\ -v- -v- -v- -v- " ' -v- :M.q : : z : . , ~ ~ ~ ~ r ? r ' 2 ; 1 ' ~ ~ ~ ~ ~ ~ q ~ l " c . ] ~ ~ ~ " c . J : : I \ ~ ~ ~ 5 - l ? , ' ~ 5 - l q : : z : . , ~ l ' - J r 2 ; ~

t . \ l ~ . l ~ c - 1 ~ ~ ~ ~ ~ ~ ~ 1 , ~ ~ ~ l ~ ~ ~ : c . T : : z : . , 1 : : z : . , ~ ~ ~ ~ ~ c - j ~ ~ ~ , 1 ~ 5 - l ~ ~ ~ l r 2 ; ~ ~ c . l ~ ~ ~ ~ l ~ ~ l 1 ~ ~ 5 - l q : : z : . , s q - ~ 5 - l ~ ~ ~ ~ l ~ l l c . l ~ c - 1 ' - l : : l \ .

r ' 2 ; ' ( ~ " c . ] ~ ~ ~ c . l \ : i ~ l q ~ q ~ 1 ' ~ z : : . , ~ l r l . J c . l " ~ ~ : : l \ ~ ~ ~ ~ ~ l r l . J , l r l . J c . l " l ~ r 2 ; = : J ~ ~ ~ ~ ~ ~ ~ l q ~ ~ ~ 1 l ~ ~ ~ ~ l ~ c . l q ~ ~ n . J c . l " S ~ l l ~ ~ ~ r 2 ; = : 1 ~ ~

1 a q ~ c - l " t . \ l ~ l ~ ~ ~ l ~ ~ ~ r . r g f ~ ~ ~ Q f ~ ~ q ~ ~ ~ : q ' ~ ~ - ~ ~ 9 ~ ~ 1 l ~ q ~ ~ ? ! f n . J ~ q \ : j l "

~ ~ ~ ~ r 2 ; ~ ~ ~ r 1 . 1 1 1 ~ 5 - l 9 J ~ ~ ~ ~ ~ ~ c . l q ~ ~ q ~ ~ " c . J : : z : . , s 1 l q ~ ~ ~ n . J ~ ~ ~ ~ ~ 5 - l r l . J ~ q ~ ~ c - l ~ r l . J l 1 E I ~ " z : : J \ 5 ~ E I ~ ~ l ~ : : l \ 5 - l ~ q : : z : . , l l ~ : : z : . , ~ q ~ r l . J

4 ~ : : z : . , q ~ ~ q i j ~ ' - 1 1 , ~ ~ l q ~ c - j ~ ~ ~ " t . \ l ~ l ~ ~ ~ ~ : : z : . , ~ , 1 r ' 2 ; ~ l " q ~ " f c . l ~ ~ ~ r l . J ~ ~ ~ q ~ ~ ~ , , ~ ~ r l . J q ~ ~ c . l ~ " n . ] " ~ ~ ~ ~ ~ ~ f c . l ~ ~ r l . J 1 , ~ ~ ~ - q

n . ] " ~ ~ ~ ~ ~ ~ ~ l . ~ 1 1 ~ " n . ] r ' 2 ; ~ ~ ~ \ l ~ ~ c - j " c . l f r 2 ; " l ~ r ' 2 ; ~ ~ ~ l 1 - f 1 ~ : : z : . , q ~ ~ l ~ l 1 . \ l ~ . l ~ ~ ~ ~ : : z : . , ~ 1 1 ~ 5 - 1 " 5 - l f r 2 ; " c - j ~ r ' 2 ; 1 . \ l ~ ~ c . l ~ l ~ l ~ ~ , , " i ' ~ ~ c . l ~

~ 5 - 1 ~ ~ ~ ~ 5 - l ~ ~ ~ q r l . J ~ , l ~ c - 1 4 ~ 5 - l ~ r ' 2 ; 1 . \ l ~ ~ c - j ~ l r l . J ~ ~ r l . J 1 1 % 1 . \ 1 ~ 5 - l ~ z : : ] " ~ c - j ~ ~ ~ " q ~ ~ , , ~ " t . \ l ~ ~ l " q ~ ~ c - j ~ l ~ l ~ ~ r l . J l 1 a r l ~ ~ ~ l ~ ~ ~ c - j

~ ~ ~ ~ : : z : . , ~ , , ~ . 4 ~ ~ l ~ ~ ~ c . l ~ l r l . J ~ ~ , , ~ ~ ~ q ~ ~ ~ r l . J ~ ~ ~ ~ c - 1 ~

~ 5 - l ~ " r l . J l 0 5 ~ ~ ~ ~ l ~ " = : ] r l . J " : : I \ ~ ' O j r l . J " c . l 1 i ' ~ q ~ ~ r l . J , , ~ q ~ l ~ " = : ] r l . J ~ ~ ~ ~ " c . J : : I \ "38


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b) Skillfulness in ending meditationNot considering it essential to meditate for long periods of time, butmodifying the methods of meditation and physical posture, we do manyshort sessions keeping the mind clear, radiant, and vivid. Not ending themeditation in resentment, we generate enthusiasm.c) Skillfulness in maintaining meditationWhenever experiences of joy, clarity, and nonthought occur, if weconceive attachment or pride, it is called losing realization to theexperience. It is therefore necessary to maintain [the meditation] in a statewithout attachment to the experience.3. ENHANCEMENT THROUGH EUMINATING MISTAKES AND WANDERINGSa) Mistakes1) Mistaking emptiness, the nature of objects of knowledgeStudying scriptures and sciences,we conclude through reasoning that theessential nature of matter is empty. We think, "Since everything is empty,on what are we to meditate?" H emptiness is established onlyintellectually, it is not authentic emptiness.2) Mistaking the sealWhat is called mistaking the seal of emptiness is when we think that allmaterial phenomena that we do not perceive as empty are made emptyby reciting mantras such as the mantra called sunyata. This is only ameditation; it is not authentic emptiness.3) Mistaking the antidoteWhat is called mistaking emptiness as the antidote is when thoughtsoccur and we think, "I will conquer them by emptiness." This way ofbeing placed in emptiness is stained.4) Mistaking the pathWhat is called mistaking emptiness as the path is thinking that treadingthe path with meditation on emptiness now-although path and resultare not separated-we will obtain the result later. This is not authentic.b) Enhancement through eliminating wandering while meditatingThe way of enhancement through eliminating wandering will be shownin 17 successive points.1. Among the three types of experiences-joy, clarity, andnonthought-let us take the example of joy. While not distinguishingbetween conditioned and nonconditioned joy, we generally examine thisjoy through knowledge. H, meditating on this joy, a true attachmentoccurs, it is wandering in the desire realm.

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~ ~ ~ : z : : ~ l l l o . l ~ " t . l : l \ ~ n . p : ~ ~ ~ ~ l ~ ~ " t . J q ' ~ l l q ~ c : r ~ < ~ : s ~ ~ c r ~ o - 1 ~ q ~ o - 1 s 1 1 ~ ~ ~ ~ 4 ~ : 1 \ , q ~ ~ ~ ~ ~ ~ 4 ~ : 1 \ , q ~ ~ l l s ; ] q ~ ~ ~ ~ ~ ~ ~ ~ ~

' 1 1 ~ ~ ~ ~ ~ ' 1 1 ~ ~ 1 1 ~ % ~ ~ ~ ~ ~ ~ ~ ~ " l % ~ 4 ~ ~ ~ ~ " t . J : I \ " S 1 1 ~ . ' 1 1 ~ ~ ~ " l ~ ~ ~ " l o . l ~ ~ ~ ~ ~ ~ ~ ~ ~ l l ~ ~ o . l ~ ~ ~ ~ ~ ~ ~ ~ ~ ~ ~ ~ ~ ~ ~ ~ S l

1 ~ ~ ~ ~ ~ ~ o . l ~ ~ ~ ~ ~ ~ t ~ % ~ ~ 1 l ~ o . l ~ ~ : q - ~ ~ ~ ~ o . l ~ ~ ~ ~ ~ ~ " t , l : l \ "Sl 1 ~ q ~ ~ f ~ ~ ~ ~ ~ r ~ ~ " t , J q ~ " l ~ l 1 ~ o - 1 ~ ~ ~ ~ ~ ~ " t . l : l \ ~ ~ ~ ~ ~ % ~

~ , ~ ~ ~ " t , J q ~ " l ~ ~ r ~ ~ " t . l ~ ~ ~ ~ " t . l : l \ s 1 , ~ ~ o . l s ; ] o . l ~ ~ ~ o . l ~ ~ " t . l : l \ ,1 % ~ l l ~ q q ~ ~ ~ ~ l q m : l \ , ~ ~ 1 1 s ; ] o - 1 ~ ~ ~ ? ~ ~ ~ ~ ~ ~ ~ ~ ~ ~ 1 ~ ~

""~ ~ ~ ~ " l q ~ ~ q : l \ , a ; l ~ ~ ~ ~ ~ ~ 1 1 t l ~ ~ ~ ~ l " t , l : l \ " : l \ ~ ~ ~ ~ q ~ ~ ~ ~ 1, ~ ~ ~ ~ ~ ~ ~ ~ ~ ~ ~ ~ ~ ~ ~ ~ ~ ~ - q ~ ~ Q j ~ ~ q ~ n j ~ : q ' Q j ~ ~ ~ ~ n j 1 ~ z ; - q

~ ~ : z ; ; n j z ; ~ ~ Z : . l ~ z : . : l ~ ~ : z ; ; n j z ; ~ ~ Z : . l ~ ~ ~ ~ ~ ~ : z ; _ n j z ; ~ ~ z ; : ~ ~ n j ~ 1 ~ z : . 9 1 1 ~ o . l ~ ~ ~

~ : l \ ~ l % ~ q ~ ~ " t , J q c l l 1 % ~ ~ o . l ~ q o . l ~ ~ q ~ i " ~ s ; ] o . l ~ ~ l 1 1 ' { ~ ~ l F f ~ ~ ~ ~ : 1 \ l ~ ~ " l l ~ l 1 ~ ~ ~ ~ ~ ~ ~ ~ ~ ~ q " t , J ~ l ~ o - 1 ~ 1 1 t l ~ ~ ~ ~ ~ ~ ~

~ ~ ~ f ~ o - 1 ~ ~ ~ 1 1 ' { ~ " t . l . l 9 J : I \ ~ ~ ~ ~ ~ ~ ~ ~ ~ : I \ ~ ~ ~ l Q j ~ ~ - q - ~ 1 l q l ~ ~ l ~ ~ ~ ~ ~ q ~ q ~ ~ : : a l ~ o - 1 1 ~ q " t , J ~ ~ l ~ ~ ~ ~ ~ o . l ~ ~ ~ ~ o . l ~ l l 9 J ~ q : l \ ,

~ ~ o - 1 : 1 \ ~ ~ 5 ~ ~ : ~ E : ~ 1 ~ : 1 \ ~ ~ f n r q l ~ q ~ ~ ~ ~ s ~ ~ l 1 l ~ ~ ~ ~ % ~ q ~ ~ " t . l : l \ ~ ~ " t . l ~ l 1 ~ ~ t l 9 J : I \ ~ ~ ~ ~ ~ s ~ ~ ~ ~ 1 1 ~ ~ t ~ " t . l ~ l ~

~ ~ ~ ~ l ~ ~ l , : l \ ~ ~ r ~ ~ " t . l ~ ~ l ~ ~ ~ ~ q l 1 ~ ~ ~ ~ 1 1 ~ ~ ~ ~ " l ~ = ~ q ~ o . l ~ ~ q : l \ , ~ l " t . l ~ 1 1 4 ~ ~ \ l ~ ~ o . l f l ~ " t . l : l \ " l ~ ~ ~ o . l ~ l 1 ~ c t l ~ ~ ~ ~

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2. In the s a m ~ way, if attachment to the experience of clarity occurs, it iswandering in the form realm.3. Hattachment to nonthought occurs,wewill take rebirth in the formlessrealm. It is said that there all phenomena are similar to space. If,analyzing this through knowledge, a thorough attachment occurs, we willtake rebirth in the system of perception of limitless space.4. From clinging to the idea that all phenomena are mind, we wander inthe system of perception of limitless individual consciousness.5. H attached to the idea that nothing exists, we wander in the system ofperception of nothing whatsoever.6. I f attachment to the idea that neither existence nor nonexistence occurs,we will take rebirth in the system of perception of neither discriminationnor nondiscrimination.Consequently, let us eliminate these wanderings by being free ofattachment to the experiences of joy, clarity, and nonthought, but byseeing our own face.7. H there is attachment to emptiness separated from skillful means, wethen wander in inferior states. The way to reject this is to develop love,compassion, and the mind of Awakening.8. Through skillful means, we enhance wisdom.9. Through wisdom, we enhance skillful means.10. By integrating both, enhancing one we will enhance the other.11. Enhancing mental calming is done by superior vision.12. Enhancing superior vision is done by mental calming.13. At the level of one-pointedness, for both mental calming and superiorvision, enhancement of the experience is done by experience.14. At the level of nonfabrication, enhancement of the realization is doneby experience.15. At the level of one taste, enhancement of the realization is done byrealization.16. Without rejecting the three gates as being ordinary, anything we dois transformed into virtue; ordinary qualities are enhanced.17. Without rejecting or accepting defects such as conflicting emotions,suffering, and obstacles, we look at our own face. Enhancement is doneby taking bad omens as blessings.4. ENHANCEMENT THROUGH LmERATION FROM THE THREE PERILOUS PATHSa) Emptiness arising as an enemyWhen we analyze and examine the essence of the mind, we see nothingexisting. Since all phenomena are empty, we think that positive andnegative acts, as well as the law of karma, do not exist. Considering thatthere is nothing to reject and no antidote to apply is called nihilism. Asemptiness arises as an enemy, we reject this thought like poison.

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b) Compassion arising as an enemyHaving obtained some degree of joy in meditation, we think, "I mustliberate those beings who lack this joy." We abandon meditation, andwith many tangible efforts, we accomplish positive compounded actionsand cling to them as real. This is called compassion arising as an enemy.Abandoning this attitude, we try, without departing from the compassionwhich has arisen, to keep our realization stainless.c) Cause arising as an enemy of the resultWe think that to see the profound nature of the mind, we must belearned in all domains. Therefore, we apply ourselves to grammar,debate, and so on, and we abandon the practice of mental calming andsuperior vision. If we do this, it is what is called the causes [studies]arising as enemy of the result [Mahamudra]. This is not authentic.Meditatingwith one-pointedness on the profound meaning, we obtain animmaculate knowledge that is not obscured by phenomena of the cycleof manifestation or nirvana.II. DISPELLING HINDRANCES1. ILLNESSPracticing mental calming dispels illnesses of wind. The illnesses ofphlegm and bile are eliminated by practicing superior vision. Hot andcold illnesses are both gradually eliminated by mental calming andsuperior vision. Furthermore, we examine the essence of all illnesses,their form, origin, location, and disappearance. Visualization of sendingand taking is emphasized. lllness being unborn, it is the Absolute Body(dharmakaya); being without location, it is the Body of Enjoyment(sambhogakaya); being without cessation, it is the Body of Emanation(nirmanakaya); its nature being emptiness, it is the Body of Essence Itself(svabhavikakaya). Integrating illness to practice as the play of the fourBodies, we see our own mind.2. DEMONS [MAUGNANT FORCES]In the same way, we dispel the hindrances of demons. What appears asa demon is an effect of the magic display of the mind. Looking at themind as being itself the four Bodies, we eliminate demons in the sameway through integrating the four Bodies as the path.3. MEDITATIONWe have seen the general methods for dispelling the defects of torporand agitation. Here, they are dispelled through guru yoga. Whenwe sinkin torpor, we visualize Lama Amitabha above our head; once the lamasof the lineage melt into Amitabha, we pray to the lama with devotion.Light then radiates from him and melts into us, thoroughly purifying thecauses of torpor. Lama Amitabha melts into light and merges with us.

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Our body, now a mass of light, illuminates all the realms of manifestationthen dissolves in space. We keep this awareness vivid and intense. Hweare agitated, we visualize Lama Vajrasattva, blue-green in color, on afour-petalled lotus in our heart. On these four petals, there are Vairocanaand the other Conquerors, surrounded by their particular families ofdakas and dakinis with the same respective colors. Blue light emanatesfrom their hearts and penetrates the lama. We visualize that all beams oflight extend to all cardinal points and intermediate directions. Remainingstable in the state of Mahamudra, we dispel agitation. In addition,whenever torpor or agitation arises, let us remain relaxed in theiressence, with nondistraction, nonmeditation, and nonfabrication.III. TREADING THE PATHHow the path un

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